Romans9

English Standard Version

TranslationKJV WEB ASV ESV NIV NASB NKJV NLT

¹I am the —I am ; the —

² and in .

³ that I and cut off the sake of , to the .

⁴ , and to them the , , , giving of the , , the .

⁵To them the , their , the , is the , is , . .

⁶But it is the of has . who are descended ,

⁷and of they are his , be .

⁸This that it is the of the are the of , the of the are .

⁹ is what the : next year I will , shall a .

¹⁰ so, when man, ,

¹¹ they were not and had —in might , because because him who —

¹² was , The will the .

¹³ it is , I , I .

¹⁴ shall we ? there part? !

¹⁵ he to , I will have on I have , I will have on I have .

¹⁶ it depends on , on , who has .

¹⁷ the to , I have , I might , might be the .

¹⁸ he has on he , he he .

¹⁹You will to , does he ? ?

²⁰ , , to to ? what is to its , have you like ?

²¹ the no over the , out of the same lump one for for ?

²² , to his to make , has of ,

²³in make the of of , he has —

²⁴ he has , the the ?

²⁵As he , Those who were I will , her who was I will call .

²⁶ the very it was to , are , they will be of the .

²⁷ cries : the of the of the of the , only a of them will be ,

²⁸ the will his the .

²⁹ ,, the of had not , we would have .

³⁰ shall we , ? did have it, that , a is ;

³¹ that who a that would lead to did succeed in .

³² ? they did pursue it , as it were . They have over the ,

³³ it is , , I am a of , a of ; be .

Study Guide

Public-domain commentary and original-language notes for Romans 9.

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Chapter Summary

In this chapter: The apostle's concern that his countrymen were strangers to the gospel. (1–5). The promises are made good to the spiritual seed of Abraham. (6–13). Answers to objections against God's sovereign conduct, in exercising mercy and justice. (14–24). This sovereignty is in God's dealing both with Jews and Gentiles. (25–29). The falling short of the Jews is owing to their seeking justification, not by faith, but by the works of the law. (30–33).

vv1-5

Being about to discuss the rejection of the Jews and the calling of the Gentiles, and to show that the whole agrees with the sovereign electing love of God, the apostle expresses strongly his affection for his people. He solemnly appeals to Christ; and his conscience, enlightened and directed by the Holy Spirit, bore witness to his sincerity. He would submit to be treated as “accursed,” to be disgraced, crucified; and even for a time be in the deepest horror and distress; if he could rescue his nation from the destruction about to come upon them for their obstinate unbelief. To be insensible to the eternal condition of our fellow-creatures, is contrary both to the love required by the law, and the mercy of the gospel. They had long been professed worshippers of Jehovah. The law, and the national covenant which was grounded thereon, belonged to them. The temple worship was typical of salvation by the Messiah, and the means of communion with God. All the promises concerning Christ and his salvation were given to them. He is not only over all, as Mediator, but he is God blessed for ever.

vv6-13

The rejection of the Jews by the gospel dispensation, did not break God's promise to the patriarchs. The promises and threatenings shall be fulfilled. Grace does not run in the blood; nor are saving benefits always found with outward church privileges. Not only some of Abraham's seed were chosen, and others not, but God therein wrought according to the counsel of his own will. God foresaw both Esau and Jacob as born in sin, by nature children of wrath even as others. If left to themselves they would have continued in sin through life; but for wise and holy reasons, not made known to us, he purposed to change Jacob's heart, and to leave Esau to his perverseness. This instance of Esau and Jacob throws light upon the Divine conduct to the fallen race of man. The whole Scripture shows the difference between the professed Christian and the real believer. Outward privileges are bestowed on many who are not the children of God. There is, however, full encouragement to diligent use of the means of grace which God has appointed.

vv14-24

Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos 13:9. God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his revealed will. And this is, that he will receive, and not cast out, those that come to Christ; but the drawing of souls in order to that coming, is an anticipating, distinguishing favour to whom he will. Why does he yet find fault? This is not an objection to be made by the creature against his Creator, by man against God. The truth, as it is in Jesus, abases man as nothing, as less than nothing, and advances God as sovereign Lord of all. Who art thou that art so foolish, so feeble, so unable to judge the Divine counsels? It becomes us to submit to him, not to reply against him. Would not men allow the infinite God the same sovereign right to manage the affairs of the creation, as the potter exercises in disposing of his clay, when of the same lump he makes one vessel to a more honourable, and one to a meaner use? God could do no wrong, however it might appear to men. God will make it appear that he hates sin. Also, he formed vessels filled with mercy. Sanctification is the preparation of the soul for glory. This is God's work. Sinners fit themselves for hell, but it is God who prepares saints for heaven; and all whom God designs for heaven hereafter, he fits for heaven now. Would we know who these vessels of mercy are? Those whom God has called; and these not of the Jews only, but of the Gentiles. Surely there can be no unrighteousness in any of these Divine dispensations. Nor in God's exercising long-suffering, patience, and forbearance towards sinners under increasing guilt, before he brings utter destruction upon them. The fault is in the hardened sinner himself. As to all who love and fear God, however such truths appear beyond their reason to fathom, yet they should keep silence before him. It is the Lord alone who made us to differ; we should adore his pardoning mercy and new-creating grace, and give diligence to make our calling and election sure.

Key Words

speakingG3004Greek

λέγω (légō): properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; whereas G2036 (ἔπω) and G5346 (φημί) generally refer to an individual expression or speech respectively; while G4483 (ῥέω) is properly to break silence merely, and G2980 (λαλέω) means an extended or random harangue)); by implication, to mean

truthG225Greek

ἀλήθεια (alḗtheia): truth

inG1722Greek

ἐν (en): "in," at, (up-)on, by, etc.

ChristG5547Greek

Χριστός (Christós): anointed, i.e. the Messiah, an epithet of Jesus

notG3756Greek

οὐ (ou): the absolute negative (compare G3361 (μή)) adverb; no or not

lyingG5574Greek

ψεύδομαι (pseúdomai): to utter an untruth or attempt to deceive by falsehood

myG3450Greek

μοῦ (moû): of me

conscienceG4893Greek

συνείδησις (syneídēsis): co-perception, i.e. moral consciousness

bearsG4828Greek

συμμαρτυρέω (symmartyréō): to testify jointly, i.e. corroborate by (concurrent) evidence

meG3427Greek

μοί (moí): to me

Cross References

Romans 9

v3Exodus 32:32thematic

Moses' similar passionate wish to be blotted out for the sake of his people's salvation.

Supported by Matthew Poole, JFB

v7Genesis 21:12quotation

Direct Old Testament quotation: 'In Isaac shall thy seed be called,' distinguishing the promised line.

Supported by Matthew Henry, Matthew Poole, John Calvin, JFB

v9Genesis 18:10quotation

Direct quotation of the word of promise given to Sarah regarding the birth of Isaac.